Uttarādhyayana Sūtra 23

Kesi and Gautama

There was a Gina, Pârsva by name, an Arhat, worshipped by the people, who was thoroughly enlightened and omniscient, a prophet of the Law, and a Gina.

And there was a famous disciple of this Light of the World, the young Sramana Kêsi, who had completely mastered the sciences and right conknowledge, and was surrounded by a crowd of disciples; wandering from village to village he arrived in the town of Srâvasti.

In the district of that town there is a park, called Tinduka; there he took up his abode in a pure place to live and sleep in.

Now at that time there lived the Prophet of the Law, the Gina, who in the whole world is known as the venerable Vardhamâna.

And there was a famous disciple of this Light of the World, the venerable Gautama by name, who had completely mastered the sciences and right was surrounded by a crowd of disciples; wandering from village to village he too arrived in Srâvasti.

In the district of that town there is a park Kôshthaka; there he took up his abode in a pure place to live and sleep in.

The young Sramana Kesi and the famous Gautama, both lived there, protecting themselves (by the Guptis) and being careful.

The pupils of both, who controlled themselves, who practised austerities, who possessed virtues, and who protected their Self, made the following reflection:

'Is our Law the right one, or is the other Law the right one? are our conduct and doctrines right, or the other?

'The Law as taught by the great sage Pârsva, which recognises but four vows, or the Law taught by Vardhamâna, which enjoins five vows?

'The Law which forbids clothes (for a monk), or that which (allows) an under and upper garment? Both pursuing the same end, what has caused their difference?'

Knowing the thoughts of their pupils, both Kêsi and Gautama made up their minds to meet each to the older section (of the church), went to the Tinduka park, accompanied by the crowd, his pupils.

When Kêsi, the young monk, saw Gautama approach, he received him with all becoming attention.

He at once offered Gautama the four pure kinds of straw and hay to sit upon.

Kêsi, the young Sramana, and the famous Gautama, sitting together, shone forth with a lustre like that of sun and moon.

There assembled many heretics out of curiosity, and many thousands of laymen;

Gods, Dânavas, Gandharvas, Yakshas, Rakshasas, and Kinnaras (assembled there), and there came together invisible ghosts too.

Kêsi said to Gautama, 'I want to ask you something, holy man.' Then to these words of Kesi Gautama made the following reply: "Sir, ask whatever you like." Then with his permission Kêsi spoke to Gautama: (21, 22) 'The Law taught by the great sage Pârsva, recognises but four vows, whilst that of Vardhamâna enjoins five.

Both Laws pursuing the same end, what has caused this difference? Have you no misgivings about this twofold Law, O wise man?'

Then to these words of Kêsi Gautama made the following reply: "Wisdom recognises the truth of the Law and the ascertainment of true things.

'The first saints were simple but slow of understanding, the last saints prevaricating and slow of understanding, those between the two simple and wise; hence there are two forms of the Law.

"The first could but with difficulty understand the precepts of the Law, and the last could only with difficulty observe them, but those between them easily understood and observed them.”

'Well, Gautama, you possess wisdom, you have destroyed my doubt; but I have another doubt which you must explain to me, Gautama.

'The Law taught by Vardhamâna forbids clothes, but that of the great sage Pârsva allows an under and upper garment.

'Both Laws pursuing the same end, what has caused this difference? Have you no misgivings about this twofold Law, O wise man?'

To these words of Kêsi Gautama made the following reply: "Deciding the matter by their superior knowledge, (the Tirthakaras) have fixed what is necessary for carrying out the Law.

"The various outward marks (of religious men) have been introduced in order that people might recognise them as such; the reason for the characteristic marks is their usefulness for religious life and their distinguishing character.

"Now the opinion (of the Tirthakaras) is that knowledge, faith, and right conduct are the true causes of final liberation, (and not the outward destroyed my doubt; but I have another doubt, which you must explain to me, Gautama.

Gautama, you stand in the midst of many thousand (foes) who make an attack on you; how have you vanquished them?'

"By vanquishing one, five are vanquished; by vanquishing five, ten are vanquished; by this tenfold victory, I vanquish all foes."

Kêsi said to Gautama: 'Whom do you call a foe?' To these words of Kêsi Gautama made the following reply

"Self is the one invincible foe, (together with the four) cardinal passions, (viz. anger, pride, deceit, and greed, they are five) and the (five) senses (make ten). These (foes), O great sage, I have regularly vanquished."

Well, Gautama, &c. (as in verse).

'We see many beings in this world who are bound by fetters; how have you got rid of your fetters and are set free, O sage?'

Having cut off all fetters, and having destroyed them by the right means, I have got rid of my fetters and am set free, O sage.

Kêsi said to Gautama: 'What do you call fetters?' To these words of Kêsi Gautama made the following is a dangerous one; having regularly destroyed them, I live up to the rules of conduct.

'Well, Gautama, &c. (as in verse).

‘O Gautama, in the innermost heart there grows a plant which brings forth poisonous fruit; how have you torn it out?'

"I have thoroughly clipped that plant, and torn it out altogether with its roots; thus I have got rid of the poisonous fruit."

Kêsi said to Gautama, 'What do you call that plant?' To these words of Kêsi Gautama made the following reply:

Love of existence is that dreadful plant which brings forth dreadful fruit; having regularly torn it out, I live pleasantly.

'Well, Gautama, &c. (as in verse).

'Gautama, there is blazing up a frightful fire which burns the embodied beings; how have you put it out?'

"Taking water, excellent water, from (the river) produced by the great cloud, I always pour it over my body; thus sprinkled the fire does not burn fire?' To these words of Kêsi Gautama made the following reply

The passions are the fire; knowledge, a virtuous life, and penances are the water; sprinkled with the drops of knowledge the fire of the passions is extinguished and does not burn me.

'Well, Gautama, &c. (as in verse).

'The unruly, dreadful, bad horse, on which you sit, runs about, Gautama! how comes it to pass that it does not run off with you?'

"I govern it well in its course by the bridle of knowledge; it does not go astray with me, it keeps to the right path.”

Kêsi said to Gautama, 'What do you call this horse?' To these words of Kêsi Gautama made the following reply:

"The mind is that unruly, dreadful, bad horse; I govern it by the discipline of the Law (so that it becomes a well-) trained Kambôga-steed."

'Well, Gautama, &c. (as in verse).

'There are many bad roads in this world, which lead men astray; how do you avoid, Gautama, going astray as you are on the road?'

"They all are known to me, those who are in the right path and those who have chosen a wrong path; therefore I do not go astray, O sage!"

Kêsi said to Gautama, 'What do you call the path?' To these words of Kêsi Gautama made the following reply:

"The heterodox and the heretics have all chosen a wrong path; the right path is that taught by the Ginas; it is the most excellent path."

'Well, Gautama, &c. (as in verse).

' Is there a shelter, a refuge, a firm ground for the beings carried away by the great flood of water? do you know the island, O Gautama?'

"There is a large, great island in the midst of water, which is not inundated by the great flood of water."

Kêsi said to Gautama, 'What do you call this island?' To these words of Kêsi Gautama made the following reply:

"The flood is old age and death, which carry away living beings; Law is the island, the firm ground, the refuge, the most excellent shelter."

'Well, Gautama, &c. (as in verse).

'On the ocean with its many currents there drifts a boat; how will you, Gautama, on board of it reach the opposite shore?'

"A boat that leaks will not reach the opposite shore; but a boat that does not leak, will reach Kêsi said to Gautama, 'What do you call this boat?' To these words of Kêsi Gautama made the following reply:

"The body is the boat, life is the sailor, and the Circle of Births is the ocean which is crossed by the great sages."

'Well, Gautama, &c. (as in verse).

'In this dreadfully dark gloom there live many beings; who will bring light into the whole world of living beings?'

"The spotless sun has risen which illuminates the whole world; he will bring light into the whole world of living beings."

Kêsi said to Gautama, 'What do you call this sun?' To these words of Kêsi Gautama made the following reply:

"Risen has he who put an end to the Circle of Births, the omniscient Gina, the luminary, who brings light into the whole world of living beings."

'Well, Gautama, &c. (as in verse).

'Do you, O sage, know a safe, happy, and quiet place for living beings which suffer from pains of body and mind?'

"There is a safe place in view of all, but difficult of approach, where there is no old age nor death, no pain nor disease."

Kêsi said to Gautama, 'What is this place called?' To these words of Kêsi Gautama made the following reply:

"It is what is called Nirvâna, or freedom from pain, or perfection, which is in view of all; it is the safe, happy, and quiet place which the great sages difficult of approach. Those sages who reach it are free from sorrows, they have put an end to the stream of existence."

'Well, Gautama, you possess wisdom, you have destroyed my doubt; obeisance to you, who are not troubled by doubts, who are the ocean, as it were, sanctity, bowed his head to the famous Gauadopted the Law of the five vows, which was proclaimed by the first Tirthakara, according to the teaching of the last Tirthakara.

In that meeting of Kêsi and Gautama, knowledge and virtuous conduct were for ever brought to eminence, and subjects of the greatest importance were settled.

The whole assembly was greatly pleased and fixed their thoughts on the right way. They praised Kêsi and Gautama: 'May the venerable ones show us favour!' Thus I say.